Friday, September 4, 2020

The Nirvitarka Concentration as Represented In Narayans Mr Sampath Ess

The books of R.K. Narayan mirror that Indian reasonableness which has been gained through the ages from the intelligence of Indian philosophical idea that has been persistently enhanced since the old occasions however which had subsided since colonization. Narayan receives this 'hypothetical base of the Indian philosophical convention to recover and reconstitute a feeling of Indianness. Maybe, this is the reason he has end up being the most enduring, profoundly appraised and broadly available, while his composing is the most intentionally established in nearby conditions, customs and qualities as guaranteed by Dennis Walde(694). Meenakshi Mukherjee had before perceived Gandhi as having arrived at the territory of Jeevan Mukta as delineated in Waiting for the Mahatma (Mukherjee 99-100). Indeed, even V.P. Rao saw that Krishnan rehearses a type of yoga. He experiences the... The last three phases of Dharana, Dhyana and Samadhi.(Rao 32)Taking this a cloister. I endeavor to assess Sriniva s of Mr Sampath on the size of Patanjali's Nirvitarka focus as referenced in his Yogasutra. Before leaving on the endeavor of deciphering Srinivas' understanding of experiencing Nirvitarka focus during an exorcist's custom, it is basic to have an outline of Patanjali's Yoga reasoning, obviously, more or less. All through this paper I have alluded to P.N.Mukerji's interpretation of Patanjali's Yoga-sutra just as of the discourse on Yoga theory by Swami Hariharananda Aranya. In his Yoga-sutra Patanjali elucidates the hypothesis of controlling the brain so as to know the Self. As he says, ;ksxfpã™ko'fã™kfujks/k% (Aranya 7) Yoga is the control of limiting the change or adjustment caused because of the control of the brain. The control of the psyche is to make t... ...his family, at the essential snapshots of their life by submitting to deal with his dad without Ravi and his mom when she takes Ravi to the tantric's town Works Cited Aranya,Swami Hariharananda.Yoqa Philosophy of Patanjali Trans.P, N.Mukerji.Calcutta: University Press, 1963. Bowling,L.E. What is the Stream of Conscious Technique. Critical Approaches To Fiction. Ed.Shiv K.Kumar and Keith Mckean. New Delhi: Atlantic, 2003.331-345. Mukherjee,Meenakshi. The Twice Born Fiction. New Delhi: Heinemann, 1974. Narayan,R.K. Mr. Sampath. The World of Malqudi. Ed.S.Krishnan. New Delhi: Viking, 2000. Rao,V.P. The Art of R.K.Narayan. The Journal of Commonwealth Literature. 5(1968) 32-35 Corrections officer, Dennis. Post-Colonial Literatures in English: History, Language, Hypothesis. Oxford: Blackwell, 1998.Ind.Rpt.2002.

Tuesday, August 25, 2020

Presidents and Conflict Resolution essays

Presidents and Conflict Resolution articles The term arrangement has been characterized as a conventional procedure that happens when gatherings are attempting to discover a commonly adequate answer for an intricate clash. Individuals and gatherings, all through time, have come to haggle for two essential reasons. In the first place, they haggle to make something new that neither one of the parties could do all alone. Second, parties haggle to determine an issue or contest between the gatherings. In spite of the fact that history fits be progressively defenseless to the last of the two, the previous explanation ought to and will be given some thought. American history has experienced endless fields for arrangement. From the establishing of new constitutions and governments to the consummation of universal wars, America has needed to bargain more than once to build up itself as a superpower. At the highest point of this haggling chain of importance is the President of the United States. The activities of this office have execut ed strategy in all seasons of debate. Various presidents have sought after this assignment in various manners. Some have chosen assemblages of harmony chiefs in which they could voice their suppositions through. Then again, a couple of presidents have acted carefully for their own sake concerning times of debate. Therefore, the outcomes have differed. All in all, it must be asked, what technique has demonstrated to be best? An examination of a few significant American wars and their particular peacetime results bolsters the view that the individuals who choose arranging bodies and convey through them have been increasingly viable in accomplishing their objectives. The principal war to be taken a gander at is alluded to as Mr. Madison's war, or the War of 1812. Before the war started, James Madison needed to end impressment, gain Canada, and secure the cancelation of the Orders-in-Council. In June of 1812, Britain canceled the Orders-in-Council subsequently achieving half of Madison's war points without any shots yet discharged. In any case, as shots started shooting, America's position was lessening. At this point, with... <!

Saturday, August 22, 2020

Our Daily Bread Essay

Our Daily Bread, as the title proposes this isn't about bread, as I trusted it seemed to be. Or maybe it’s about individuals procuring their bread, their job. The term ‘bread’ is gotten from the bigger term ‘bread-winner’ as the person who is the essential supplier of the family, and the ‘daily bread’ is just alluding their day by day job. As my time spent in the US, I regularly used to think about how the diverse food organizations had the option to deliver mass measure of food to keep the populace took care of. This film is the appropriate response and the disclosure of how food is delivered in Europe and the Western side of the equator. The film begins as we get a brief look at day by day sanitation ceremonies being stolen away at a meat ranch. The various scenes demonstrate us to transportation of animals, machine helped watering of plants, and a transport line at a poultry ranch where they separate the guys from the female chickens ( I know this as I have seen this done before in an alternate setting). The hardware at poultry ranch shows accuracy and productivity as it sorts the youthful chicks into moving canisters. The immunization routine is additionally machine helped which expands effectiveness and creation for the poultry ranch. Following couple of moments, the youthful chicks have developed and we are demonstrated the laborer taking care of them. The shot advances into a lunchroom where the laborer is on a fellowship and tea, isolated. Next, we get the scene from a vegetable homestead. A tractor picks the potatoes starting from the earliest stage. Next shot, the laborers get ready and wear defensive riggings to apply pesticides and manures to the plants. However, a large portion of the work is finished by machine help, requiring practically no human mediation. It appears as the vegetables are being developed inside a nursery setting which permits vegetables to be developed throughout the entire year, with no climate limitations. The main human work being done is picking of the aged vegetables. After work, the specialist appear to appreciate a little break, again alone. Presently we see a bull and a cow where it appears to be rearing is in process. A more critical look and we find that the laborers are reall y gathering the sperm. We discover the sperm is moved to clinical assessments, I don’t know precisely why yet plausibility could be to productively utilize the sperms to prepare each prolific egg they can bear the cost of with no misfortune. What's more, obviously, we see a sound calf being conceived. In any case, it is quite diverting to perceive how the dairy animals was cut open and the calf was pulled out, how could that truly be conceivable? What amount of drug could the creature be on since it wasn’t moving or making any clamor all things considered? What's more, are there any favorable circumstances of this sort of birth for creature? Next, we see a progression of shots of men in tractors who are accomplishing ranch work with machine help. This shows the productivity that is earned by machine which assists people with accomplishing more with less time invested and more energy to spend on extravagance, or more work. We return back to the poultry ranch, the egg cultivating space to be definite. The eggs are brought forth and because of the structure, they are advantageously available by the ranchers to pick. A laborer is demonstrated to hold a chicken as he strolls around the egg ranch, conceivably to caution different hens who don’t lay eggs. In real note, he perhaps was checking for chickens which are dead. In the following shot, the laborers are shipped to an enormous ranch to collect yields becoming under the ground, just time where tractors aren’t utilized. This is perhaps the first run through where machine use is constrained to simply watering the plants. Presently we are demonstrated our way to a pig ranch. They are shipped on a line into a machine where they are butchered by a machine. The human work is constrained to keep the line moving and all together. The machines are additionally utilized for the majority of the substantial work as heating up the skin and dismembering the pigs open. The human employment is constrained to tidying up whatever else the machines may have forgotten about and isolating interior parts. We are additionally demonstrated the wonder of present day innovation with a biplane is utilized to prepare the harvests. There are likewise shots of overwhelming apparatus utilization in ranc hes. At that point we see a moving harvest truck where the outside specialists are picking the vegetables and inside just bundling them. Presently we move to a bovine farm. The cows are drained by machines in a pivoting merry go round. The cows don’t appear to mind such a great amount, as it is by all accounts some portion of their day by day schedule. Next, a visit to the profound underground salt mines where machines are utilized to do the greater part of the substantial work, for example, completing the salt all around and outside the mine itself. A progress moves from underground to submerged as we see a fish-ranch where hundreds and several fishes are found in a little territory. This additionally makes it simpler for the tremendous channel to suck out the fishes from the water and into the pontoon. They are moved to a manufacturing plant where people adjust the fishes to take care of into the machines. Clearly the machines haven’t figured out how to recognize the fish head from the tail, yet. The fishes are cut and cleaned by arrangement of machines and afterward moved onto another human where he p uts them on another machine to move them to another segment. Here, the specialist appears to be entirely exhausted of the standard assignment he has, maybe feeling like the machine now as a result of his activity task. Next we see pack of laborers cleaning the fish for definite prep before transportation them out. Presently we go to a pig-ranch. The two arrangement of shots appears to be intriguing as the primary spoke to insemination of pigs by tube and next shows the piglets conceived in bondage, much the same as ‘The Matrix’. Much the same as in the motion pictures, they grow up and the following shot appears as though the male pigs were being mutilated. One can just get why in this way, as they don’t need to overproduce and give out the workers any rewards. Or then again perhaps not. The following arrangement of shots show how chicken and dairy cattle are set up for utilization; as they are murdered by the machines with nearly nothing or less human exertion required all the while. The last shot shows the day's end schedule how everything is cleaned and disinfected for the following day of work. Regardless of this, the laborers in all spots couldn’t hang tight for their day by day bread, their well deserved break from their work. Maybe the normal way of their errands has gotten so inborn to them that they don’t appear to mind how their own food is being created. For me, it was somewhat entertaining and stunning to see the states of creatures yet perhaps after a couple of more perspectives, I wouldn’t mind it either. This film shows the substantial use of apparatus utilized in the creation of food, be it salt, pigs, chicken, vegetables, fish, or pigs. It was additionally diverting, as it were, to perceive how reproducing had gone into the following level by logical utilization to viably get their outcome monetarily and furthermore in monetary manners to take care of the regularly developing total populace. It appeared as nearly if people were not by any means the only ones distanced from nature, yet in addition the creatures which were as a rule falsely inseminated and ruined against their wills. The laborers didn’t appear to think about what they were doing either, as long as it made their breads. It appeared as they had been prepared to do this for such a long time that they were utilized to it-like machines with machine hearts and machine minds. In another view, the unnatural size of the bulls in the reproducing house appeared as though they were so-much hereditarily designed to deliver the most extreme measure of meat conceivable. Maybe they had blended something in the dry grass that was being blown into their little pens they were placed in. The developing populace likewise has appeared to influence the unnatural procedure by which plants were developed with utilizations of pesticides and composts. The utilization of nurseries depicts, as it were, the plant’s estrangement from nature as it was presently conceivable to develop all plants in any climate or conditions. The nonappearance of portrayal or captions leaves the film watcher to make their own decision and point of view. The movie producer, as I comprehend, doesn’t need to change our propensities yet essentially know about the courses in how the planet is being taken care of. On the off chance that anything, this ought to be seen by whatever number individuals as could be allowed to make them mindful of the status of food creation and the status of the subjects which are engaged with the food creation for example people, plants and creatures the same. I should state a portion of the scenes in the film hush up upsetting however that is the present status of our populace and food creation required to take care of them.

Venn Diagram Free Essays

Visual device to assist understudies with arranging complex data in a visual manner. The Venn outline originates from a part of arithmetic called a set hypothesis. John Venn created them in 1891 to show the connection between sets. We will compose a custom exposition test on Venn Diagram or then again any comparable theme just for you Request Now The data is typically introduced in straight content and understudies make the graph to arrange the data. It makes it simpler when there is a great deal of data, in light of the fact that with direct content it isn't as simple to see the relationship. The Venn outline is a significant device for gouges since it is another path for them to issue comprehend throughout everyday life. On the off chance that you are given a great deal of data that is confounding you can utilize the Venn chart to sort out the data and once you have the data it is simple for you to see everything spread out before you. This chart is something that additionally helps understudies who are to a greater extent a visual student. In the event that you can put the entirety of the data out in a chart and afterward you can not just observe the entirety of the data, you can have everything composed in an outline and right here for you to see. This technique is useful for all understudies, even the individuals who are not visual students. With the Venn outline you are likewise ready to perceive how the data identifies with one another, just as where the data doesn't relate. Have consistently discovered the Venn chart a simple strategy for learning for loads of data. A model would be on the off chance that you had a rundown of understudies who were acceptable in math, a rundown of understudies who are acceptable in English and afterward a gathering of understudies who are acceptable in science and alongside that rundown you have a sit of understudies who are acceptable in every one of the three subjects. Step by step instructions to refer to Venn Diagram, Papers

Friday, August 21, 2020

Critically Analyzing Fire Investigation Difficulty Essay

Basically Analyzing Fire Investigation Difficulty - Essay Example This may be according to any lawbreaker or any thoughtful activity. The word criminological is an inference from the Latin descriptive word measurable, signifying previously or of the gathering. In Romans times, a criminal accusation would have implied introducing the case before a specific gatherings of open people in the discussion. Both the blamed and the informer would give talks of their sides of the story. The individual one with the best contention and conveyance would have won the case. In present day use, the expression criminology is firmly connected with logical field that is legal sciences is utilized with criminological science. Fire Investigation one of the troublesome examinations Fire examination likewise alluded now and again as the inception and cause examination study is the assessment of fire related occurrences. It lights up once the fire is smothered with the goal of sorting everything out to discover the genuine causes, bits of fire. Fire examination is viewed as one of the most troublesome zones of the legal sciences to rehearse. (Measurable Science data) However dissimilar to most criminological controls, even the typical inquiry of whether a wrongdoing has happened is even not regularly self-evident. In addition, the whole procedure of fire examination should be attempted just to see whether the case includes torching or not. Here the basically trouble of deciding torching event (or completing fitting fire examination) emerges because of fire devastating the majority of the key confirmations of its source. In spite of this way of thinking, today we see the effective fire examinations being completed. In the cutting edge world today, measurable researchers have figured out how to use minor bits of what stays to discover the starting point or the genuine reason for fire. In short... This paper supports that Forensic Scientists have seen that numerous individuals have just restricted information on legal science works and undertakings that it performs. It can in this way be inferred that however the fire examination is seen by individuals as one of the troublesome territory of criminological investigation yet with the utilization of above approachs and innovations the examination turns out to be simple. As investigates have demonstrated the unwavering quality of these techniques, they could be utilized to draw on dependable examination from any fire garbage. This creator of the paper talks that fire Investigation for the most part alludes to the beginning and cause examination of fire it is fundamentally the investigation of fire related episodes. After fire quenchers or firemen douse a fire, an examination is in this way propelled to decide the inception alongside the reason for the blast and fire. Examinations in to such occurrences request a deliberate methodo logy and information on basics of fire science. Fire examination likewise alluded now and again as the root and cause examination study is the assessment of fire related episodes. This report makes an end this has gotten a lot of light to contemplates which were frequently disregarded by Investigators. Recognizable pieces of proof of such zones would help all the more once the arms stockpile case goes to preliminary. When these examples have been assembled from the fire scene, these examples would be reviewed by the canine group before fixing the proof compartment, to ensure legitimate proof is gathered in such a case that lone appropriate proof is gathered then just the outcome is acceptable.

Saturday, August 8, 2020

Disappointment

Disappointment Six and a half hours ago, this was me: Why? Because I, like  Elizabeth, am officially done with finals!!! I left campus about 2 hours ago, and am currently at Logan Airport, wishing my flight werent delayed. The airport is packed, and Ive already spotted several MIT hoodies and sweatpants. So many students are headed home :) Ive decided to use this extra bit of free time to write an entry I wanted to write/post this past Monday regarding admissions decisions. Two years ago, I wrote an entry called To the Deferred   and I want to now add to the words expressed in that entry. First: to those of you who got in congratulations, and welcome to MIT! I hope to see you on campus during CPW. To those of you who didnt get in: I have a story for you! And hopefully, itll make you feel a bit better. This past semester, I worked very, very hard not only on schoolwork, but on scholarship applications as well. There was one application in particular that I poured my heart into I wrote nine versions of that application, asked for several others opinions on my essays, and revised, revised, revised. In order to compete for scholarships, you often have to interview at your school and compete for one of your schools nominations spots. I spent a week preparing for my MIT interview, using study breaks during finals studying to drill interview questions with friends. In the end, I didnt get a nomination spot and for about ten minutes, I sort of just stared at the wall and let tears fall. Rejection hurts theres no doubt about it. But it hurts less if you take a second to think about the big picture which is where my friends came in. Here are some excerpts from my conversations with friends (copied/pasted from gchats/emails that were pretty much all taking place at the same time, lol): Me: idk im trying to be positive  and i more or less am  but a small bit of me  is very very sad right now  and im trying to make that little hamsika feel better :P Yun 12:  I bet that tiny hamsika is the one thats extremely goal-driven too  because i have a tiny-yun like that  but sometimes i need to remind her that failing just made me get up again and go and tackle the next big bad thing  and i think tiny hamsika will keep on feeling sad for a while, but eventually shell become happy and join big happy hamsika - Me: i really wanted to make everyone proud! :( Anjali 12: Winning a scholarship doesnt mean anything  its about  what you do  and why you do it.  It really is ___ Me: im losing some faith in myselff Caroline 10: really though, scholarships are awesome but theyre not the only measure  and it certainly doesnt validate or invalidate your work __ and lastly, these two Ambar 12: Do not think about this too much Ive learned to think of these application processes as a way for me to simply learn more about myself and get better at writing essays and then each one of these will never disappoint no matter how far you go. and Vidya 12: you are such a super awesome bamtastic person kiwi like forrealz (kiwi is a nickname just fyi, haha) __ The same sentiments apply to you all + admissions decisions! All of you, whether you got in or didnt get in should be proud of the fact that you applied to MIT, one of the most selective schools in the world. In filling out the application, you explored your interests, your goals, and your strengths you took time to share those characteristics with the entire admissions committee. And no matter where you end up, you will do well, as long as you put your mind to it.  ? As Anjali 12 told me, winning/not winning or getting in/not getting in doesnt change what youve accomplished so far in your life. If everything you did was done for the sole reason of getting into MIT, then youre doing it wrong do what you love, what you care about. And if you do that, I think these acceptances/rejections will hurt a little less. I bounced back within a day after I received news about the scholarship and Im happy :) I have fabulous friends, and Im proud of what Ive done so far in life. In just a few minutes, I have to board my flight but I hope this entry is helpful/comforting to you all. Best wishes and happy holidays! ~ Hamsika p.s. It might be a while before I get to blog again; Im not completely sure Ill have Internet in Indiacatch you guys in 2012 for sure!

Tuesday, June 23, 2020

The Things They Carried by Tim OBrien Essaypilot

The Theme of Mortality and Death In The Things They Carried the evidence and warning of death rotate around all soldiers. Tim OBrien even before reaching Vietnam he predicts and ponders the inevitability of his death after he is drafted in On The Rainy River here he thinks of evading the draft and escape to Canada. Tim OBrien is the narrator of the collection and the author. The collection is characterized by sequenced death of OBrien Friends. For instance, Ted Lavender, Kiowa, and Curt Lemon. The thoughts of the soldiers and the story itself rotate and includes the death of these soldiers. Additionally, tempting to have full knowledge of the method and occurs and showing the manner death impacts the soldiers deeds and thoughts of the soldiers who still remain both during the wartime and after. The Things They Carried reflects that died during the Vietnam warfare isnt predictable. Variation between survivors and the ones who are murdered is less than just luck. Death in the collection can be reported anytime from any side and its impossible to take a precaution. For instance, Ted Lavenders situation always held an extra magazine of ammo in his gun) and didnt amount faith (Kiowa is able to withhold in his backpack the New Testament) would enable a man to be alive. In Lavenders case, death knocked as a random bullet, for Lemon it was a hidden trap, and for Kiowa untold mortar fire. The soldiers are at all not in a position to predict the time death might come or adopt a protection against death. Additionally, these soldiers are unable to forecast the dying moment at every occasion. This continues to an extent whereby some of the soldiers such as Rat Kiley become mad. OBrien almost die the second time after being shot twice. There exists a lot of brushes with death amongst the soldiers. The worth of the life of remaining alive after a confrontation results to be majestically escalated. Curt Lemon is characterized by his character of being a childish and careless participant of the Alpha Company. He is murdered when he moves forward on a mortar round which is contrived (OBrien, 34). Though is evident that OBrien particularly hates Lemon. The death of Lemon is something that OBrien doesnt end to contemplate with unhappiness and regret. There is an illustration of American young soldiers immaturity in Vietnam during Lemons death avoidance and his life illogical fears. Ted Lavender is depicted as a young soldier who is scared in the Alpha Company. The first one to die in the work is Lavender (OBrien, 25). In the narrative, only a brief resemblance of his is made. Its outside the Thank Khe to have him exploding tranquilizers for himself to be calm. Like in the Lemons case, his death is inevitable. The expandability of human life is revealed in an insensible warfare. Bob Rat Kiley is witnessed to conduct himself as the companys doctor. Kiley had served in the Chu Lai mountains previously, Sweetheart of the Song Tra Bong setting. OBrien shows and remains to have much respect for Kileys platoons medic prowess notably whenever he is exposed to the harassment of Boby Jorgenson, another medic after being shot the second time. Kiley, at last, he objects to his role and the war stresses through the king and levelheaded. He deliberately blows off his toe in order to be evicted forcefully from his post. The closest friend to OBrien who is Kiowa act as the quiet model between the war abominations and as the logical morality. The mistaken camping of the company in a sewage area is the critical part of the three stories whereby Kiowa dies. His life remains to be more noticeable than his life. The reason was that he is the major symbol of the war brutality which is unforgiving and erratic war (OBrien, 35). Norman Bowker was able to have a manifestation of the danger that the warfare would amount to after the war was over. Bowker shows up to be quiet and unassuming during the war duration. He is greatly affected by Kiowas death. His letter reflects the need of having stories shared during the healing process. The letter in Notes was written to OBrien. Azar proves to be unconcerned during the war. He is also a member of the Alpha Company. He exposes Vietnamese civilians to brutality. This is accompanied by driving fun from the enemies dead bodies and his fellow comrades death. He always appears to be mean-spirited and dominated with brutality. He is forced to have Kiowas body unearthed from the sludge. This takes place in the sewage field and finally acts as an indicator for his humanity. His repentance clearly demonstrates that soldiers are capable of repenting even after utilizing brutality as a mechanism for defense breaking point.

Saturday, May 23, 2020

Comparing The Great Gatsby And Death Of A Salesman

In both, The Great Gatsby by F. Scott Fitzgerald and Death of a Salesman by Arthur Miller, the main characters Jay Gatsby and Willy Loman manifest themselves in their illusions of success and popularity and are unable to face their bitter realities. Within both texts, this idea of false perceived success is portrayed. First, the character Gatsby creates an illusion of success by lying about his source of wealth. He does not want anyone to realize that he is not actually successful and has relied on illegal business in order to achieve the idea of wealth in the American Dream. This is evident when Tom Buchanan investigates Gatsby’s mysterious wealth and says: I found out what [Gatsby’s] â€Å"drug-stores† were †¦ He and this Wolfshiem bought up†¦show more content†¦Loman has spent so much time living a lie that he is unable to comprehend what is actually happening in his life. When Wagner, knowing the truth, tells Loman that he never made a hundred and seventy dollars, Loman is unable to comprehend his reality. Both Gatsby and Loman attempt to evade their realities by maintaining the illusion of their wealth. Despite this, they are both unsuccessful as they seem to be the only ones which actually believe the illusion they create. In an attempt to be liked and appreciated by their peers they go out of their way to fabricate a lie to mask their wealth-related insecurities. Loman and Gatsby both believe that with a large enough wealth, they can attract more people and have popularity. Furthermore, because Gatsby and Loman have an illusion of wealth, they are unable to make legitimate connections with others and al low the illusion of popularity. First, Gatsby lives in the illusion of popularity throughout his adult life. Every evening, hundreds of people collect at Gatsby’s home to drink and party, but do not come for Gatsby. This reality is portrayed at Gatsby’s funeral when Carraway says: â€Å"As the time passed and the servants came in and stood waiting in the hall †¦ It wasn’t any use. Nobody came† (Fitzgerald 165). When Carraway states this, it is evident that people only come for his magnificent partiesShow MoreRelated Comparing the Perversion of Values in The Great Gatsby and Death of a Salesman1642 Words   |  7 PagesPerversion of Values in The Great Gatsby and Death of a Salesman      Ã‚   Throughout History there are many examples of perversions, from sexual, social to the very morals themselves. One of the greatest examples is the continuous corruption of the American Dream. As the Dream evolves, it tends to conform to the illicit dealings of the time and immortals of society. No longer is an individual interested in working hard to achieve goals, it is desirous of the quick fix. Society wants its wishesRead MoreComparing The Death Of A Salesman And The Great Gatsby By F. 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Monday, May 18, 2020

Measuring a Public Health Issue - 1366 Words

Public Heath Assignment 2 Measuring a public health issue a1667927 1. Describe why this health problem is a public health issue for young Australians. Asthma is a chronic condition affecting the respiratory system and has a considerable impact on both individuals and a population. Everybody is susceptible to asthma, some more than others, depending of a variety of factors including, age, sex, geographical location and income. Asthma is particularly prevalent in younger children and the elderly and while it can be fatal, most people have mild cases of asthma that are relatively easy to treat. The condition mainly impacts an individual’s physical ability to contribute to a community. The effect of asthma can range from mild, irregular symptoms causing minor problems for an individual to severe and sudden asthma attacks. The extent of what causes asthma is not well known or fully understood but some common triggers include, cold temperatures, dust mites, cockroaches, pollen, sickness, mould and animal hair. When triggered, the airways in the lungs become inflamed and constricted causing shortness of breath, chest pain and wheezing [R]. Currently, there is no cure for asthma however symptoms can be managed with medication and improved living standards [R]. Asthma symptoms are commonly controlled with the use of inhalers, either preventers (taken to desensitizes airways to triggers) or relievers (provides instant relief by relaxing the muscles) [16]. Asthma is a publicShow MoreRelatedTeenage Pregnancy Essay examples1012 Words   |  5 Pages30,2012 Teenage Pregnancy: Why is this Important Teen pregnancy is a critical public health issue that affects the health and educational, social and economic future of the mother and child. Teen pregnancy is also a significant factor in numerous other important social issues: welfare dependency, out-of-wedlock births, responsible fatherhood and workforce development are all of particular concern (Measuring, 2012). Adolescents are less likely to seek out prenatal care because they are afraidRead MoreHealth Care For Public And Private Segments Alike1269 Words   |  6 Pagesabout quality could disappoint critical changes in medicinal services delivery and financing. Policymakers, payers, supervisors, and others must face present and potential quality-of-care issues with the same energy and advancement that they are coordinating to issues of expense. This message applies to public and private segments alike and to elected, state, and neighborhood governments. Taking care of business, social insurance in the United States is eminent. 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In the increased phenomenon that people start attaching the importance of being healthy, health care system has performed as an important role in human’s life circle: birth, growth, illness, and death. Health care system is defined as a system â€Å"to include all the activities whose primary purpose is to promote, restore or maintain health† (Musgrove et al., 2000, p. 5), with the functionsRead MoreThe Rate Of Childhood Obesity1575 Words   |  7 PagesIntroduction The rate of childhood obesity is on the rise. The negative effect of obesity on a child has been documented by health care agencies repeatedly. And yet, effective treatment plan to control the increase in obesity has yet to be discovered. Research examining the causes and intervention of childhood obesity has circled around understanding the reason behind a child’s weight gain as well as the key shareholders that have influence. 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In other words, the unit of analysis is the health of a population not the health of the individuals, per se, who make up that population. When a health hazard or health issue is determined to have public health significance, the determinants of public health become a focus. Widespread recognition for the impact of biosocial variables on health drives an institutionalRead MoreFood Deserts- The link between income and access Essay1000 Words   |  4 Pagesbarriers for healthy, fresh food has the affect of plaguing these low-income neighborhoods with health crises like diabetes and obesity as well as food insecurity. 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The basic components of measuring quality of hospital careRead MorePublic Health in Practice Essay1708 Words   |  7 Pages1: Public Health and Public Health Practices/Investigations Public health is the discipline and skill for preventing diseases and injuries, extending the lifespan and endorsing wellbeing through structured public work, the control of communicable diseases, the union of medical and nursing facilities for the prompt identification and disease prevention, teaching individual health and to make sure a standard of living suitable for the conservation of health (Breslow et al, 2002).. Public health focuses

Tuesday, May 12, 2020

The Minister’s Black Veil - Conflict, Climax and...

â€Å"The Minister’s Black Veil† - Conflict, Climax and Resolution Nathaniel Hawthorne’s â€Å"The Minister’s Black Veil† will be examined in order to determine the conflicts in the tale, the climax and resolution. The conflict involving evil and sin, pride and humility is the direction that Clarice Swisher in â€Å"Nathaniel Hawthorne: a Biography† tends: â€Å"Hawthorne himself was preoccupied with the problems of evil, the nature of sin, the conflict between pride and humility† (13). In the opinion of this reader, the central conflicts – the relation between the protagonist and antagonist (Abrams 225) - in the tale are an internal one, a spiritual-moral conflict within the minister, the Reverend Mr. Hooper, and an†¦show more content†¦Gloria C. Erlich in â€Å"The Divided Artist and His Uncles† says that â€Å"he let his more extravagant characters test the unlimited for him and sadly concluded that it was unlivable† (38). At the outset of the tale, â€Å"The Minister’s Black Veil,† the sexton is tolling the church bell and simultaneously watching Mr. Hooper’s door, when suddenly he says, ``But what has good Parson Hooper got upon his face? The surprise which the sexton displayed is repeated in the astonishment of the onlookers: â€Å"With one accord they started, expressing more wonder. . .† The reason is this: â€Å"Swathed about his forehead, and hanging down over his face, so low as to be shaken by his breath† is a black veil. The 30 year old, unmarried parson receives a variety of reactions from his congregation: ``I cant really feel as if good Mr. Hoopers face was behind that piece of crape ``He has changed himself into something awful, only by hiding his face ``Our parson has gone mad! Few could refrain from twisting their heads towards the door. . . . . . . more than one woman of delicate nerves was forced to leave the meeting-house. At this point begins the external conflict of the drama – between the minister and the people of his congregation, which will last until his death. Except for the sable veil, Reverend Hooper is quite a compatible and sociable personality: Mr. Hooper had theShow MoreRelated The Theme of Hawthorne’s The Ministers Black Veil Essay2353 Words   |  10 Pagesâ€Å"The Minister’s Black Veil† – The Theme  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚        Ã‚  Ã‚   In Nathaniel Hawthorne’s tale, â€Å"The Minister’s Black Veil,† the dominanat theme is obviously one man’s alienation from society. This essay intends to explore, exemplify and develop this topic.    Hyatt Waggoner in â€Å"Nathaniel Hawthorne† states:    Alienation is perhaps the theme he handles with greatest power. â€Å"Insulation,† he sometimes called it – which suggests not only isolation but imperviousness. It is the opposite ofRead More The Theme in The Minister’s Black Veil Essay2601 Words   |  11 PagesThe Theme in â€Å"The Minister’s Black Veil†Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚        Ã‚  Ã‚   Morse Peckham in â€Å"The Development of Hawthorne’s Romanticism† explains what he interprets Hawthorne’s main theme to be in his short stories:    This technique, though Hawthorne’s is different from that of European writers, creates analogies between self and not-self, between personality and the worlds. . . .Henceforth Hawthorne’s theme is the redemption of the self through the acceptance and exploitation of what society terms

Wednesday, May 6, 2020

Beauty and the Beast Story Analysis - 1469 Words

Beauty and the Beast is probably one of the most well known fairy tales that the Grimms reproduced. In it s original form it was a long, drawn out story that was catered to adults. The Grimms changed the story to be more understood by children and made it short and to the point. Unlike many of the other fairy tales that they reproduced, Beauty and the Beast contains many subtle symbols in its purest form. It shows a girl and how she transfers to a woman; it also shows that beauty is in the eye of the beholder. The one major thing that separates this story from all the rest is that Beauty gets to know the Beast before marrying him. The story starts out simply enough. There was a merchant who had three daughters and was going to the†¦show more content†¦That is what love comes down to. True love will prevail if it is meant to be. The symbolism in this story is overwhelming in that every little detail can be examined and in turn meant to represent something. Take the forest f or example. According to Jung, who was a Neo-Freudian, the forest is meant to be a feminine attribute and can be related to the unconscious. Also notice that Beauty is the youngest daughter of the three. In life the youngest is the most inexperienced and also usually the most protected child. According to Alder, who was also a Neo-Freudian, the youngest child is the one that is most pampered in life and usually felt inferior to the other children. Maybe this is why Beauty was willing to give up her freedom for her father. She was trying to do something to feel superior to her older sisters. Fairy tales overwhelmingly have an emphasis on looks, in the case it comes in the form of names. Both Beauty and the Beast are named after physical traits that describe their outside appearance but not their inner self. Also, it is the rose that causes the trouble in the first place. A rose can represent perfection, beauty, female sex organs and the trueness of the heart. This could be interpr eted as a sign of what the future is to bring for Beauty. Beauty at the start is a young, inexperienced girl who by the end is transformed into a young woman who is to be married. As Beauty sees her father in the mirror and theShow MoreRelatedAnalysis Of Bruno Bettelheim s Beauty And The Beast 1414 Words   |  6 Pagesin terms of Freudian psychology, which is represented in his works of The Uses of Enchantment. Beaumont’s story of Beauty and the Beast is where the first discovery of Beauty’s problem was identified as the Oedipal complex. The Oedipal complex is a child’s desire to have a sexual relation with the parent of the opposite sex, but it is repressed deep in the mind. Beauty in Beauty and the Beast has a special bond of affection with her father; there is the problem that arises within this complex thatRead MoreBeauty and the Beast Literary Analysis1310 Words   |  6 PagesBeauty and the Beast Don’t judge a book by its cover. 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Walt Disney produced fantasy stories l ike The Little Mermaid 1989; Sleeping Beauty 1959; Beauty and the Beast 1991; Cinderella 1950 and more. The tales most often than not were always about the lifeRead MoreRhetorical Analysis Of How Of Read Literature Like A Professor By Thomas C. Foster1089 Words   |  5 PagesEhren Lewis Mrs. Mary Smith Ap literature 20 September 2017 Analysis of Symbolism in†How to Read Literature Like a Professor† â€Å"How to read Literature like a Professor† by Thomas C. Foster is a very helpful book that goes over multiple literary strategies on how to read literature like a professor or someone with his literary skill. . With all of these literary strategies, symbolism is one that recurs frequently the throughout the entire book. 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Critique of Centesimus Annus Free Essays

string(58) " of God would mean complete disrespect for human dignity\." I. Synopsis of the Pope’s Encyclical Centesimus Annus, written by Pope John Paul II, commemorates and praises Pope Leo XIII’s â€Å"Of New Things† (Rerum Novarum) written in 1891. Even after a hundred years, it still hasn’t lost its vital influence. We will write a custom essay sample on Critique of Centesimus Annus or any similar topic only for you Order Now It is meant to honor the Church’s â€Å"social doctrine† which had come from it. We should go through it once more so as to rediscover the wisdom behind the basic principles on how we should deal with the workers’ condition. We should also look into the future to reawaken our responsibility, to proclaim the truth, and to communicate the life which is Christ. We should look at our own â€Å"new things† to bring forth in the Church’s tradition, both â€Å"new† and â€Å"old† from the Lord’s treasure. â€Å"Old† refers to defending the human person, protecting human dignity, building a more just society, and fighting injustice. â€Å"New† is analyzing recent history in order to understand the new requirements of evangelization. Chapter I – Characteristics of â€Å"Rerum Novarum† Towards the end of the last century, a new form of property had emerged – capital; and a new form of labor – labor for wages. Labor for wages was mainly profit- and efficiency-driven, rather giving high regard to the workers’ sex, age or family situation. Human labor had become a commodity which could be freely bought and sold in the market, in accordance with the law of supply and demand. Workers were threatened by unemployment and lack of society security — leading to their starvation. Society has been divided into two classes. One promotes total economic freedom by appropriate laws while the other leans toward an organized and violent form of political and social structure. When people started to realize the injustice of the situation and a socialist revolution threatened to break out, Pope Leo XIII intervened by writing a document dealing with the systematic approach on the â€Å"condition of the workers†. Society was torn by the conflict between capital and labor — the worker question. The Pope wanted to restore peace, so he condemned class struggle. He formulated a doctrine regarding the Church’s stand on specific human situations — both individual and communal, national and international. However, not all readily accepted the Church’s right and duty in doing so. Many still believe that the Church should restrict itself to otherworldly salvation. The Pope’s letter put the Church in a â€Å"citizenship status† amidst the changing realities of public life. The Church’s social teaching is an essential part of the Christian message and there can be no genuine solution to the â€Å"social question† apart from the Gospel. Pope Leo XIII affirmed the dignity of work and the rights and dignity of workers, who work hard for self-preservation and for attaining their various needs. Work belongs to the vocation of every person by which one can realize oneself. Pope Leo XIII also stressed the right to â€Å"private property† — land ownership. Everyone has the right to possess things necessary for his and his family’s development. Pope Leo XIII’s letter affirms other undeniable rights such as the â€Å"natural human right† to form private or professional associations like trade unions. The Pope also acknowledges the limit on working hours, the right to legitimate rest, and the right of children and women to be treated differently with regard to the type and duration of work. He wrote of the right to a just wage that would be sufficient to support the worker and his family. This right cannot be left to the free consent of the parties. The Pope spoke of â€Å"distribute justice† whereby the public authority has the â€Å"strict duty† of providing for the workers’ welfare, especially that of the poor because they have no other means apart from what they earn. He also affirms the right of the working class to fulfill their religious duties freely and avail of Sunday rest. Pope Leo XIII criticizes â€Å"socialism† and â€Å"liberalism.† Against socialism, he reaffirms the right to private property. As for liberalism, he states that the State should neither favor the rich nor neglect the poor. The defenseless and the poor have a claim to special consideration. The richer class can help itself while the poor have no resources of their own to do so and depend heavily on the State’s assistance. This still applies today, with the new forms of poverty in the world. It does not depend on any ideology or political theory, but on the principle of solidarity, valid in the national and international order. Leo XIII calls it â€Å"friendship†, Pius XI calls it â€Å"social charity†; Paul VI, extending it even further, speaks of a â€Å"civilization of love.† In line with the Church’s â€Å"preferential option for the poor,† Pope Leo XIII calls upon the State to intervene and remedy the condition of the poor. Though he does not expect the State to solve every social problem. The individual, family, and society should be protected by it and not be repressed by it. The point highlighted by Pope Leo XIII’s encyclical and the Church’s social doctrine is a correct view of the human person. God has imprinted man in his own image and likeness. Man’s rights come from his dignity as a person, and not from the work he performs. Chapter II – Towards the â€Å"New Things† of Today The events of 1989 and 1990 proved that Pope Leo XIII’s perception on the consequences of â€Å"real socialism† are accurate — that the worker would be the first to suffer, that it would distort the role of the state and create utter confusion in the community. Socialism considers the individual person as a mere molecule within the social organism to which he is completely subordinated. Man is no longer free to make a moral decision independently. This makes it difficult to realize his personal dignity and build a human community. The Christian vision is different: the social nature of a person is not totally fulfilled in the State, but is realized in various intermediary groups, beginning with the family and expands to include economic, social, political and cultural groups. Denial of God would mean complete disrespect for human dignity. You read "Critique of Centesimus Annus" in category "Papers" The Pope does not intend to condemn every possible form of social conflict since such conflict is inevitable. However, Christians must take a stand in the â€Å"struggle for social justice.† He condemns â€Å"total war† — which has no respect for the dignity of others and of oneself. It attempts to dominate one’s own side using any (and often reasonable) means to destroy the other side. Thus, class struggle in the Marxist sense and militarism have atheism and contempt for the human being as their common root. Rerum Novarum is against any form of State control that would reduce the citizen into a mere â€Å"cog† in the State machine. It is also opposed to a state that is not interested in the economic sector. The State has to determine the judicial framework to conduct economic affairs, so that the interests of one group do not overrule another. Society and the State should take the responsibility in protecting the workers against unemployment by establishing policies that would ensure the workers’ balanced growth and full employment. They must protect the vulnerable immigrants and the marginalized from exploitation. â€Å"Humane† working hours and adequate leisure need to be guaranteed, along with the right to express one’s own personality without sacrificing one’s conscience or personal dignity. The State must try to achieve these goals in accordance with the principles of subsidiarity and solidarity. Indirectly by subsidiarity — by creating favorable conditions for the free exercise of economic activity; directly by solidarity — by defending the weakest and ensuring the necessary minimum support for the unemployed. The encyclical and the subsequent social teaching of the Church influenced numerous reforms in the years bridging the 19th and 20th centuries. Reforms were carried out partly by States and achieved through workers’ movements which include Christians who established the producers’, consumers’, and credit cooperatives and promoted general education, professional training, and new forms of participation in the life of the workplace and society. Lack of respect for human dignity led to the tragic wars which ravaged Europe and the world between 1914 and 1945. Hatred and resentment built on injustices on the international level made these cruel wars possible. Though weapons have remained silent in Europe since 1945, true peace, which entails the removal of the causes of war and genuine reconciliation between people, has not yet been achieved. Half of Europe fell under a Communist dictatorship, while the other half is trying to defend itself. They use science and technology for creating instruments of war. Power alliances fought and caused enormous bloodshed in different places. Extremist groups got themselves armed; those in favor of peaceful solutions remained isolated or fell as victims. Following World War II, Third World countries became militarized. Terrorism spread and the whole world was threatened by an atomic war. Though new ideas about peace and war started to stir people’s consciences, the threat of Communist totalitarianism distracted people’s attention and provoked different responses. Some countries made a positive effort to rebuild a democratic society inspired by social justice. Others set up systems of â€Å"national security† opposing Marxism, but risked destroying the very freedom and values of the person for which they are defending. Another response came from the affluent/consumer society, which seeks to defeat Marxism by showing how a free market society can achieve a greater satisfaction of material human needs than Communism, while equally overlooking spiritual values. â€Å"Decolonization† became widespread. These countries, however remained in the hands of large foreign companies which are not committed to the development of the host country. They lack competent leadership that would be able to successfully integrate all tribal groups into genuine national communities. The horrors of the WWII and a lively sense of human rights led to the formation of the United Nations Organization. Deeper awareness on the rights of individuals and the rights of nations shifted the focus of the social question from the national to the international level. But UN has yet to establish effective means for resolving international conflicts. Chapter III – The Year 1989 In the 1980’s, oppressive regimes fell in Latin America, Africa, and Asia mainly due to the violation of workers’ rights — the oppressed working people recovered and rediscovered the principles of the Church’s social teaching. A second factor in this crisis was due to the technical inefficiency of the economic system which spans violation in both cultural and national dimension. We can understand a human being more completely when we place him within the cultural context — through language, history, and the position he takes towards the fundamental life events. When these differences are overlooked, the culture and moral life of nations deteriorate. The main cause of this collapse was the reaction of the younger generations to the spiritual void brought by atheism. The youth did not find any sense of direction until they rediscovered the roots of their national culture and the person of Christ. Marxism promised to uproot the need for God from the human heart, throwing the heart into confusion. The struggle which led to the changes of 1989 were born of prayer. Humankind, created for freedom, bears the wound of original sin, which draws persons to evil and puts them in constant need of redemption. This shows that the human person tends towards good but is also capable of evil. We must not confuse political society with the Kingdom of God. It is only God who will do the Final Judgment. The Kingdom of God, being â€Å"in† the world without being â€Å"of† the world, throws a light on society, calling everyone, especially the laity, to infuse human reality with the Gospel. The Church encountered a workers’ movement that had been partly under the dominance of Marxism for almost a century. Workers found their consciences, in their demand for justice and recognition of the dignity of work, in conformance to the Church’s social teaching. The crisis of Marxism does not rid the world of the injustices on which it thrived. To those looking for a new theory, the Church offers her teaching, as well as her concrete commitment and material assistance in the struggle against marginalization and suffering. Beyond an impossible compromise between Marxism and Christianity, the Church reaffirms integral human liberation with consequences important for the countries of the Third World, searching for their own path to development. The second consequence concerns the European people. Many individual, social, regional and national injustices were committed during the Communism years; thus there is great risk that such conflicts would re-occur. We need to unite international structures that would mediate the conflicts between nations and reach for a peaceful settlement. A patient material and moral reconstruction is necessary. The fall of Marxism and the end of the world’s division highlight our interdependence. Peace and prosperity belong to the whole human race and cannot be achieved if attained at the cost of other people and nations. The real post-war period had just begun in some countries in Europe. Their predicament was brought about by the tragic situation imposed upon them. The countries responsible for that situation owe them a debt in justice. This need should not diminish the willingness to sustain and assist the countries of the Third World, which often suffer even more. Priorities have to be redefined. Enormous resources could be mobilized by disarming the huge military machines built by East and West for conflict. These resources could become even more abundant if we found a way of resolving conflicts peacefully. A change of mentality is necessary — wherein the poor is no longer seen as a burden but instead as people seeking to share the right in enjoying material goods and make good use of their capacity for work so that we can create a just and prosperous world for all. Development must be understood as something fully human, not as something merely material. Its main purpose is the enhancement of everyone’s capacity to respond to God’s call. Recognition of the rights of the human conscience serves as the foundation of truly free political order. We must reaffirm this principle for the following reasons: some dictatorships have not yet been overcome; in the developed countries, the promotion of and demand for instant gratification devalue respect for human rights and values; and in some countries, new forms of religious fundamentalism deny minority groups their rights to know and live the truth. Chapter IV – Private Property and the Universal Destination of Material Goods The Church teaches that the possession of material goods is not an absolute right, and that there are certain limits to that right. Man should not consider material possessions as his own but as common to all. Private property also has a social function based on the law of the common purpose of goods. Access to work and land serves as the basis of every human society. In the past, the earth was the primary factor of wealth; today, the role of human work has become an important factor for producing nonmaterial and material wealth. Work â€Å"with† and â€Å"for† others depends largely on insight into the productivity of the earth and knowledge of our human needs. Today, the possession of know-how, technology, and skill have become as important as land. The wealth of industrialized nations is based more on the ownership of technology than on possession of natural resources. Another important source of wealth is the ability to foresee the needs of others and satisfy those needs. This often requires the cooperation of many people working towards a common goal. Skills in organizing, planning, timing, and management are also sources of wealth. The role of discipline, creativity, initiative, and entrepreneurial ability, is evident. This process reaffirms the stand of Christianity: next to the earth, humanity’s principal resource is the person himself. Once the decisive factor of production was land; then it was capital; now it is the human being. Many are faced with the impossibility of acquiring the needed knowledge to take their place in the working world. They are exploited or marginalized and they cannot keep up with new forms of production and organization. In their quest for wealth, they flock towards Third World cities only to find that there is no room for them. Sometimes, there are even attempts to eliminate them through population control. Many others struggle to earn a bare minimum in inhumane conditions. Those cultivating land are excluded from land ownership and are practically slaves with no land, no material goods, no knowledge, no training. Some development programs have been set up, and the countries that managed to gain access to the international market in this way have suffered less from stagnation and recession than those who isolated themselves. Those who fail to keep up with the times — such as the elderly, the women, and the youth – are often marginalized. They are incapable of finding their place in society and are classified as part of the so-called Fourth World. The free market appears to be the most efficient tool for utilizing resources and responding to needs. But this holds true only for those who have the purchasing power and who those whose resources are marketable. Justice and truth demand that basic human needs should be met and that none should be left to die. The possibility of surviving and making a contribution to the common good is something which is due to the person as a person. In the Third World context, Pope Leo XIII’s objectives are yet to be met. Trade unions and other worker’s organizations find here a wide range of opportunities for commitment and effort for the sake of justice. It is right to speak of a struggle against an unjust economic system that does not uphold the priority of the human being over capital and land. The alternative to it is not a socialist system that leads to state capitalism, but a society with free work, enterprise, and participation that is in favor of a market which guarantees the basic needs of the whole society. Profit is a regulator of the life of a business but is not the sole indicator of a firm’s condition. There are other equally important factors to be considered — such as human and moral factors. After the fall of â€Å"real socialism†, capitalism is not the only economic alternative left. Individuals and nations need the basic things to enable them to share in development. Stronger nations must assist weaker ones, weaker nations must use the opportunities offered. Foreign debts affect these efforts. The principle that debts should be paid remains, but should not be asked for at the cost of the hunger and at the price of unbearable sacrifice of the people. There is the need to lighten, defer, or even cancel the debts, to let people subsist and progress. In advanced economics, quality is more important than quantity — the quality of the goods to be produced and consumed, the quality of the services to be enjoyed, the quality of the environment and of life in general. Hence the phenomenon of consumerism arises. Appealing to human instinct only may create lifestyles and consumer attitudes that are damaging to spiritual and physical health. The educational and cultural formation of consumers and producers and of the mass media are urgently needed, as well as the intervention of public authority. An example of false consumption is drug abuse. This implies a serious malfunction in the social system, a destructive â€Å"reading† of human needs, and the idle filling of a spiritual void. Same is true with that of pornography and other exploitative consumerism. It is not wrong to want to improve our lives; it is wrong to seek a lifestyle which is presumably better when it is directed towards what one â€Å"has,† instead of what one â€Å"is.† Even the decision to invest in one way rather than another is a moral and cultural . Consumerism also raises the ecological issue. Humankind is consuming the resources of the earth and life in an excessive and disordered way, while neglecting the earth’s own needs and God-given purpose. Humanity today must be conscious of its duties and obligations towards future generations. Aside from the concern on the destruction of our natural environment and the threat of extinction of our various animal species, we must also safeguard the moral conditions of our â€Å"human ecology†. We must use earth with respect to the original good purpose of which it was given by God. Urbanization and work can give rise to â€Å"structures of sin†. Courage and patience would be needed to destroy such structures and replace them with more authentic forms of community life. The first and fundamental structure for a â€Å"human ecology† is the family, founded on marriage, in which the mutual gift of self as husband and wife creates an environment in which children can be born and develop their potentialities, become aware of their dignity and prepare to face their unique and individual destiny. Too often life is considered to be a series of sensations rather than as something to be accomplished. The result is a lack of freedom to commit oneself to another person and to bring children into this world. This leads people to consider children as one of the many â€Å"things† which an individual can have or not have as they please. The family is sacred; it is the heart of the culture of life. The Church denounces the limitation, suppression or destruction of the sources life — including abortion, systematic anti-child-bearing campaigns, and chemical warfare. The State is responsible for defending and preserving the common goods such as natural and human environments. Relying on market forces alone will not suffice. Such mechanisms carry the risk of an â€Å"idolatry† of the market which ignores the existence of goods which are not just mere commodities. Marxism blamed capitalist societies for commercializing and alienating the human being. This censure is based on misconception of alienation — the remedy of which is collectivism, but this only further aggravated the situation. Alienation is still a reality in the West, because of consumerism, that does not help one appreciate one’s authentic personhood and because of work, which shows interest only in profit, and none in the workers, considering them to be mere means. The way out of this deadlock is to reconsider the Christian vision of the human person and its â€Å"capacity for transcendence.† A human society is both alienated and alienating if its organization, production, and consumption make transcendence more difficult. A person who is concerned solely with possessing and enjoying and is no longer able to control his instincts and passions cannot be free, Obedience to the truth about God and humankind is the first condition of freedom. After the failure of Communism, should capitalism be the goal for Eastern Europe and the Third World? The answer is complex. If â€Å"capitalism† meant a market or free economy that recognizes the role of business, the market, private property, the resulting responsibility for the means of production, as well as free human creativity — then the answer is â€Å"yes.† If it meant a system in which economic, religious, and ethical freedom are denied, then the answer is â€Å"no.† Marxism failed, but marginalization and exploitation remain. The collapse of communism is not enough to change these conditions. A radically capitalist system might not even try to solve them. The Church has no models to offer as effective models only develop out of concrete situations. Instead, the Church offers its social teaching as an indispensable and ideal orientation. It insists on the right of workers to be respected and to be involved in the life of industrial enterprises so that, in a certain sense, they â€Å"work for themselves.† The relationship between private property and the universal destination of material wealth has to be reestablished. By means of his work a person commits himself, not only for his own sake but also for others and with others — their families, communities, nations, and, ultimately for all humanity. They collaborate with suppliers and customers in a continuously expanding chain of solidarity. Ownership is just if it serves a useful work; it is unjust when it is used to hinder others, or to break the solidarity among workers to gain profit. The obligation to earn one’s bread presumes the right to do so. A society that denies this right cannot be justified, nor can it attain social peace. Chapter V – State and Culture Pope Leo XIII speaks of organizing a society whereby there is a balance of these three powers- legislative, executive, and judicial. Marxist-Leninism contradicted this by saying that people who have more knowledge than others should rule others in an absolute way. Totalitarianism rejected the authority of the Church and attempts to destroy her. By defending its own freedom, the Church also defended the human person. The Church values democracy and cannot encourage the formation of narrow ruling groups that would use the power of the State for their own intentions. Authentic democracy requires a State ruled by law, true education and formation, participation and shared responsibility. Democracy does not mean that there is no ultimate truth. The Church is aware of the danger of fanaticism and fundamentalism. Christian truth is not an ideology; it knows that human life is realized in history, and it always respects human freedom. Freedom attains its full development only by accepting the truth. The democratic ideal prevails today, so does the attention to human rights. That is why, we must stress the importance of these rights: the right to life, that of a child to develop in the mother’s womb from the moment of conception, to live in a united family, to education, to work and support oneself and one’s dependents, to establish a family freely, to have and to rear children, to live in the truth of one’s faith. Not all these rights are being respected though, even in countries practicing democracy. Sometimes certain demands are not met for narrow opportunistic, electoral, or financial reasons. This leads to distrust and apathy and inability to see any issue within the framework of a coherent vision of the common good. Market economy cannot be run in an institutional, juridical, or political vacuum: the State has its role to play, guaranteeing personal freedom, a stable currency, and efficient public services. Lack of stability, corruption, improper ways of growing rich, and speculation hinder development and social order. The State has to intervene when monopolies hinder development; it can substitute its own services when certain sectors of business are too weak to render the services needed for the common good. Those interventions should only be brief so as to avoid removing from society and business tasks that belong to them. The â€Å"principle of subsidiarity† must be respected: â€Å"A community of a higher order should not interfere with the life of a community of a lower order, taking over its functions.† In case of need it should, rather, support the smaller community and help to coordinate its activity with activities in the rest of society for the sake of the common good. Not doing this leads to a loss of human energy, an increase of bureaucratic agencies, and an increase in costs. The Church has always been present and active among the needy, offering them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance. To overcome today’s individualistic mentality, a concrete commitment to solidarity and charity is necessary and this should begin in the family. The State should create social policies with family as their main focus — to assist the family with adequate resources for bringing up their children and looking after the elderly, thus strengthening the relations between generations. The culture of a nation is born, generation after generation, from the open search from truth. The heritage of values have always been challenged by the young — not in order to destroy or reject it, but to make it more real, relevant, and personal. When a culture becomes inward-looking, disregarding the truth about man, it is heading for its end. The first and foremost task for the adequate formation of a culture happens within a person’s heart. Building one’s own future depends on the understanding a person has of himself and of his own destiny. The Church contributes at this level to true culture, promoting peace, preaching how creation is placed in human hands to make it fruitful and more perfect, preaching how the Son of God saved and united us, making us responsible for all of mankind. Pope Benedict XV and his successors recognize the negative impact of war on people’s lives and repeated the cry: â€Å"War, never again!†. Just as personal revenge has given way to the rule of law within states, so has the time come for a similar step to be taken at an international level, not forgetting that at the root of war and conflict there are usually serious grievances. Another name for peace is development. Together we are responsible for avoiding war; together we are responsible for promoting development. It should be possible to organize at an international level the kind of solid economy that is possible in an individual society. The poor-whether individuals or nations- need to be provided realistic opportunities. This calls for a concerted worldwide effort to promote development which may mean important changes in established lifestyles, limiting waste of environmental and human resources. It also means utilizing the new and spiritual responses of peoples who today are at the margin of the international community, thus enriching the family of nations. Chapter VI – The Human Being Is the Way of the Church The Church is not interested in imposing her own vision. Her sole purpose has been care and responsibility for the human person who has been entrusted to her by Christ. The human sciences and philosophy are helpful in explaining how this concrete person is involved in a complex network of relationships within modern times. Faith reveals our real identity. That is why the Church concerns itself with the rights of the individual, the working class, the family and education, the duties of the State, the ordering of national and international society, economic life, culture, war and peace, and respect for human life from conception till death. The Church receives â€Å"the meaning of the person† from Divine Revelation. The theological dimension is needed both for interpreting and solving present-day problems in human society. This is in contrast with both the â€Å"atheistic† solution, which deprives humankind of one of its basic dimensions and to permissive and consumerist solutions. In the Church’s viewpoint, the social message of the Gospel must not be treated as a â€Å"theory† but rather a basis for action. Through time, this message has gained more credibility because of its logic and consistency. Love for others, and especially for the poor, is made concrete by promoting justice. It is not a matter of giving from one’s own surplus, but of helping the entire people. This requires a change of lifestyle, a reorientation of ourselves and our organizations toward the whole of the human family. Today we are facing â€Å"globalization† of the economy which can create unusual opportunities for greater prosperity. It asks for effective international agencies to coordinate the powerful nations and take into account the weaker ones- which even the most powerful state on earth would not be able to do on its own. The gift of grace is needed, a newness that is experience by following Jesus. Faith not only helps people to find solutions; it makes even situations of suffering humanly bearable, so that in these situations people will not become lost or forget their dignity and vocation. The Church’s social teaching should begin a practical and scientific dialogue at the crossroads where it meets the world as it is. Solving serious national and international problems in the world calls for specific ethical and religious values. This encyclical, while looking at the past, is directed towards the future. The intention is to prepare us for that moment, with God’s help. II. What does the Pope’s message mean to me By looking back at history, we can derive lots of valuable lessons and learn from our own mistakes as well as from the mistakes of others. In this new encyclical, the Holy Father provides us with reasons to hope in a modern society which would obey the Church’ s social teachings. The Pope also gives us new reasons and motivation to further evangelize the world. In Centesimus Annus, two classes of society have been identified — one of which exercises total economic freedom by appropriate laws, and the other makes use of an organized and violent form of political and social structure. Pope Leo XIII criticizes â€Å"socialism† and â€Å"liberalism.† Against socialism, he reaffirms the right to private property. As for liberalism, he states that the state should neither favor the rich nor neglect the poor. The defenseless and the poor have a claim to special consideration. The State should exercise a â€Å"preferential option for the poor†. I think the best way would be something in between socialism and liberalism. This refers to exercising political intervention in market structures. The framework is such that in a free-market economic system, competition is allowed, but state intervention should come should the control of the market be deemed necessary for the benefit of the common good, i.e. provide the greatest utility for all. I agree with Pope John Paul II that the new source of economic wealth is no longer â€Å"land† nor â€Å"capital†. It is a combination of new skills and talents. These skills include the knowledge of new technologies, entrepreneurship, foreseeing and meeting others’ needs, organizing, planning, and management. Such talents need be polished through discipline, creativity, initiative, and courage. With regards to Human Work, it can only be understood from a â€Å"personalist† point of view — through the exercise of man’s free will and intellect. This brings dignity to work. Pope Leo XIII writes about the condition of workers: dignity of work, dignity of workers, right to private property, right to form private associations, limit on working hours, right to legitimate rest, right of children and women to fair treatment based on their capabilities, right to a just wage, distributive justice, and the right to fulfill religious duties freely It is true that man’s rights come from his dignity as a person, and not from the work he performs. Work belongs to the vocation of every person by which one can realize oneself. It doesn’t matter what type of work we perform as long as we do them with pride and conviction. On Family, I agree that it is the heart of the culture of life. The family is the real sanctuary of life. It is the fundamental structure for â€Å"human ecology†. It is from our family that we first learned of ideas about truth and goodness, what it means to love and be loved, and what it means to be a person. On Solidarity, it is a moral expression of our interdependence. It reminds us that we are one family regardless of race, nationality, and economic power. Pope Leo XIII also emphasized the value of quality of quantity. I think this argument is valid. It is of no use for a person to acquire so many goods if he cannot enjoy them for long because of their poor quality. It is of no meaning for a person to live for a very long time if his life is of no quality – he doesn’t use it to his fullest to enhance his personal growth and the growth of his neighbors. Indeed, this encyclical has shared to us so many insights which are worth reflecting and applying to our daily lives. We must make the most of the teachings which our Church leaders has diligently compiled through time. How to cite Critique of Centesimus Annus, Papers

Critique of Centesimus Annus Free Essays

string(58) " of God would mean complete disrespect for human dignity\." I. Synopsis of the Pope’s Encyclical Centesimus Annus, written by Pope John Paul II, commemorates and praises Pope Leo XIII’s â€Å"Of New Things† (Rerum Novarum) written in 1891. Even after a hundred years, it still hasn’t lost its vital influence. We will write a custom essay sample on Critique of Centesimus Annus or any similar topic only for you Order Now It is meant to honor the Church’s â€Å"social doctrine† which had come from it. We should go through it once more so as to rediscover the wisdom behind the basic principles on how we should deal with the workers’ condition. We should also look into the future to reawaken our responsibility, to proclaim the truth, and to communicate the life which is Christ. We should look at our own â€Å"new things† to bring forth in the Church’s tradition, both â€Å"new† and â€Å"old† from the Lord’s treasure. â€Å"Old† refers to defending the human person, protecting human dignity, building a more just society, and fighting injustice. â€Å"New† is analyzing recent history in order to understand the new requirements of evangelization. Chapter I – Characteristics of â€Å"Rerum Novarum† Towards the end of the last century, a new form of property had emerged – capital; and a new form of labor – labor for wages. Labor for wages was mainly profit- and efficiency-driven, rather giving high regard to the workers’ sex, age or family situation. Human labor had become a commodity which could be freely bought and sold in the market, in accordance with the law of supply and demand. Workers were threatened by unemployment and lack of society security — leading to their starvation. Society has been divided into two classes. One promotes total economic freedom by appropriate laws while the other leans toward an organized and violent form of political and social structure. When people started to realize the injustice of the situation and a socialist revolution threatened to break out, Pope Leo XIII intervened by writing a document dealing with the systematic approach on the â€Å"condition of the workers†. Society was torn by the conflict between capital and labor — the worker question. The Pope wanted to restore peace, so he condemned class struggle. He formulated a doctrine regarding the Church’s stand on specific human situations — both individual and communal, national and international. However, not all readily accepted the Church’s right and duty in doing so. Many still believe that the Church should restrict itself to otherworldly salvation. The Pope’s letter put the Church in a â€Å"citizenship status† amidst the changing realities of public life. The Church’s social teaching is an essential part of the Christian message and there can be no genuine solution to the â€Å"social question† apart from the Gospel. Pope Leo XIII affirmed the dignity of work and the rights and dignity of workers, who work hard for self-preservation and for attaining their various needs. Work belongs to the vocation of every person by which one can realize oneself. Pope Leo XIII also stressed the right to â€Å"private property† — land ownership. Everyone has the right to possess things necessary for his and his family’s development. Pope Leo XIII’s letter affirms other undeniable rights such as the â€Å"natural human right† to form private or professional associations like trade unions. The Pope also acknowledges the limit on working hours, the right to legitimate rest, and the right of children and women to be treated differently with regard to the type and duration of work. He wrote of the right to a just wage that would be sufficient to support the worker and his family. This right cannot be left to the free consent of the parties. The Pope spoke of â€Å"distribute justice† whereby the public authority has the â€Å"strict duty† of providing for the workers’ welfare, especially that of the poor because they have no other means apart from what they earn. He also affirms the right of the working class to fulfill their religious duties freely and avail of Sunday rest. Pope Leo XIII criticizes â€Å"socialism† and â€Å"liberalism.† Against socialism, he reaffirms the right to private property. As for liberalism, he states that the State should neither favor the rich nor neglect the poor. The defenseless and the poor have a claim to special consideration. The richer class can help itself while the poor have no resources of their own to do so and depend heavily on the State’s assistance. This still applies today, with the new forms of poverty in the world. It does not depend on any ideology or political theory, but on the principle of solidarity, valid in the national and international order. Leo XIII calls it â€Å"friendship†, Pius XI calls it â€Å"social charity†; Paul VI, extending it even further, speaks of a â€Å"civilization of love.† In line with the Church’s â€Å"preferential option for the poor,† Pope Leo XIII calls upon the State to intervene and remedy the condition of the poor. Though he does not expect the State to solve every social problem. The individual, family, and society should be protected by it and not be repressed by it. The point highlighted by Pope Leo XIII’s encyclical and the Church’s social doctrine is a correct view of the human person. God has imprinted man in his own image and likeness. Man’s rights come from his dignity as a person, and not from the work he performs. Chapter II – Towards the â€Å"New Things† of Today The events of 1989 and 1990 proved that Pope Leo XIII’s perception on the consequences of â€Å"real socialism† are accurate — that the worker would be the first to suffer, that it would distort the role of the state and create utter confusion in the community. Socialism considers the individual person as a mere molecule within the social organism to which he is completely subordinated. Man is no longer free to make a moral decision independently. This makes it difficult to realize his personal dignity and build a human community. The Christian vision is different: the social nature of a person is not totally fulfilled in the State, but is realized in various intermediary groups, beginning with the family and expands to include economic, social, political and cultural groups. Denial of God would mean complete disrespect for human dignity. You read "Critique of Centesimus Annus" in category "Papers" The Pope does not intend to condemn every possible form of social conflict since such conflict is inevitable. However, Christians must take a stand in the â€Å"struggle for social justice.† He condemns â€Å"total war† — which has no respect for the dignity of others and of oneself. It attempts to dominate one’s own side using any (and often reasonable) means to destroy the other side. Thus, class struggle in the Marxist sense and militarism have atheism and contempt for the human being as their common root. Rerum Novarum is against any form of State control that would reduce the citizen into a mere â€Å"cog† in the State machine. It is also opposed to a state that is not interested in the economic sector. The State has to determine the judicial framework to conduct economic affairs, so that the interests of one group do not overrule another. Society and the State should take the responsibility in protecting the workers against unemployment by establishing policies that would ensure the workers’ balanced growth and full employment. They must protect the vulnerable immigrants and the marginalized from exploitation. â€Å"Humane† working hours and adequate leisure need to be guaranteed, along with the right to express one’s own personality without sacrificing one’s conscience or personal dignity. The State must try to achieve these goals in accordance with the principles of subsidiarity and solidarity. Indirectly by subsidiarity — by creating favorable conditions for the free exercise of economic activity; directly by solidarity — by defending the weakest and ensuring the necessary minimum support for the unemployed. The encyclical and the subsequent social teaching of the Church influenced numerous reforms in the years bridging the 19th and 20th centuries. Reforms were carried out partly by States and achieved through workers’ movements which include Christians who established the producers’, consumers’, and credit cooperatives and promoted general education, professional training, and new forms of participation in the life of the workplace and society. Lack of respect for human dignity led to the tragic wars which ravaged Europe and the world between 1914 and 1945. Hatred and resentment built on injustices on the international level made these cruel wars possible. Though weapons have remained silent in Europe since 1945, true peace, which entails the removal of the causes of war and genuine reconciliation between people, has not yet been achieved. Half of Europe fell under a Communist dictatorship, while the other half is trying to defend itself. They use science and technology for creating instruments of war. Power alliances fought and caused enormous bloodshed in different places. Extremist groups got themselves armed; those in favor of peaceful solutions remained isolated or fell as victims. Following World War II, Third World countries became militarized. Terrorism spread and the whole world was threatened by an atomic war. Though new ideas about peace and war started to stir people’s consciences, the threat of Communist totalitarianism distracted people’s attention and provoked different responses. Some countries made a positive effort to rebuild a democratic society inspired by social justice. Others set up systems of â€Å"national security† opposing Marxism, but risked destroying the very freedom and values of the person for which they are defending. Another response came from the affluent/consumer society, which seeks to defeat Marxism by showing how a free market society can achieve a greater satisfaction of material human needs than Communism, while equally overlooking spiritual values. â€Å"Decolonization† became widespread. These countries, however remained in the hands of large foreign companies which are not committed to the development of the host country. They lack competent leadership that would be able to successfully integrate all tribal groups into genuine national communities. The horrors of the WWII and a lively sense of human rights led to the formation of the United Nations Organization. Deeper awareness on the rights of individuals and the rights of nations shifted the focus of the social question from the national to the international level. But UN has yet to establish effective means for resolving international conflicts. Chapter III – The Year 1989 In the 1980’s, oppressive regimes fell in Latin America, Africa, and Asia mainly due to the violation of workers’ rights — the oppressed working people recovered and rediscovered the principles of the Church’s social teaching. A second factor in this crisis was due to the technical inefficiency of the economic system which spans violation in both cultural and national dimension. We can understand a human being more completely when we place him within the cultural context — through language, history, and the position he takes towards the fundamental life events. When these differences are overlooked, the culture and moral life of nations deteriorate. The main cause of this collapse was the reaction of the younger generations to the spiritual void brought by atheism. The youth did not find any sense of direction until they rediscovered the roots of their national culture and the person of Christ. Marxism promised to uproot the need for God from the human heart, throwing the heart into confusion. The struggle which led to the changes of 1989 were born of prayer. Humankind, created for freedom, bears the wound of original sin, which draws persons to evil and puts them in constant need of redemption. This shows that the human person tends towards good but is also capable of evil. We must not confuse political society with the Kingdom of God. It is only God who will do the Final Judgment. The Kingdom of God, being â€Å"in† the world without being â€Å"of† the world, throws a light on society, calling everyone, especially the laity, to infuse human reality with the Gospel. The Church encountered a workers’ movement that had been partly under the dominance of Marxism for almost a century. Workers found their consciences, in their demand for justice and recognition of the dignity of work, in conformance to the Church’s social teaching. The crisis of Marxism does not rid the world of the injustices on which it thrived. To those looking for a new theory, the Church offers her teaching, as well as her concrete commitment and material assistance in the struggle against marginalization and suffering. Beyond an impossible compromise between Marxism and Christianity, the Church reaffirms integral human liberation with consequences important for the countries of the Third World, searching for their own path to development. The second consequence concerns the European people. Many individual, social, regional and national injustices were committed during the Communism years; thus there is great risk that such conflicts would re-occur. We need to unite international structures that would mediate the conflicts between nations and reach for a peaceful settlement. A patient material and moral reconstruction is necessary. The fall of Marxism and the end of the world’s division highlight our interdependence. Peace and prosperity belong to the whole human race and cannot be achieved if attained at the cost of other people and nations. The real post-war period had just begun in some countries in Europe. Their predicament was brought about by the tragic situation imposed upon them. The countries responsible for that situation owe them a debt in justice. This need should not diminish the willingness to sustain and assist the countries of the Third World, which often suffer even more. Priorities have to be redefined. Enormous resources could be mobilized by disarming the huge military machines built by East and West for conflict. These resources could become even more abundant if we found a way of resolving conflicts peacefully. A change of mentality is necessary — wherein the poor is no longer seen as a burden but instead as people seeking to share the right in enjoying material goods and make good use of their capacity for work so that we can create a just and prosperous world for all. Development must be understood as something fully human, not as something merely material. Its main purpose is the enhancement of everyone’s capacity to respond to God’s call. Recognition of the rights of the human conscience serves as the foundation of truly free political order. We must reaffirm this principle for the following reasons: some dictatorships have not yet been overcome; in the developed countries, the promotion of and demand for instant gratification devalue respect for human rights and values; and in some countries, new forms of religious fundamentalism deny minority groups their rights to know and live the truth. Chapter IV – Private Property and the Universal Destination of Material Goods The Church teaches that the possession of material goods is not an absolute right, and that there are certain limits to that right. Man should not consider material possessions as his own but as common to all. Private property also has a social function based on the law of the common purpose of goods. Access to work and land serves as the basis of every human society. In the past, the earth was the primary factor of wealth; today, the role of human work has become an important factor for producing nonmaterial and material wealth. Work â€Å"with† and â€Å"for† others depends largely on insight into the productivity of the earth and knowledge of our human needs. Today, the possession of know-how, technology, and skill have become as important as land. The wealth of industrialized nations is based more on the ownership of technology than on possession of natural resources. Another important source of wealth is the ability to foresee the needs of others and satisfy those needs. This often requires the cooperation of many people working towards a common goal. Skills in organizing, planning, timing, and management are also sources of wealth. The role of discipline, creativity, initiative, and entrepreneurial ability, is evident. This process reaffirms the stand of Christianity: next to the earth, humanity’s principal resource is the person himself. Once the decisive factor of production was land; then it was capital; now it is the human being. Many are faced with the impossibility of acquiring the needed knowledge to take their place in the working world. They are exploited or marginalized and they cannot keep up with new forms of production and organization. In their quest for wealth, they flock towards Third World cities only to find that there is no room for them. Sometimes, there are even attempts to eliminate them through population control. Many others struggle to earn a bare minimum in inhumane conditions. Those cultivating land are excluded from land ownership and are practically slaves with no land, no material goods, no knowledge, no training. Some development programs have been set up, and the countries that managed to gain access to the international market in this way have suffered less from stagnation and recession than those who isolated themselves. Those who fail to keep up with the times — such as the elderly, the women, and the youth – are often marginalized. They are incapable of finding their place in society and are classified as part of the so-called Fourth World. The free market appears to be the most efficient tool for utilizing resources and responding to needs. But this holds true only for those who have the purchasing power and who those whose resources are marketable. Justice and truth demand that basic human needs should be met and that none should be left to die. The possibility of surviving and making a contribution to the common good is something which is due to the person as a person. In the Third World context, Pope Leo XIII’s objectives are yet to be met. Trade unions and other worker’s organizations find here a wide range of opportunities for commitment and effort for the sake of justice. It is right to speak of a struggle against an unjust economic system that does not uphold the priority of the human being over capital and land. The alternative to it is not a socialist system that leads to state capitalism, but a society with free work, enterprise, and participation that is in favor of a market which guarantees the basic needs of the whole society. Profit is a regulator of the life of a business but is not the sole indicator of a firm’s condition. There are other equally important factors to be considered — such as human and moral factors. After the fall of â€Å"real socialism†, capitalism is not the only economic alternative left. Individuals and nations need the basic things to enable them to share in development. Stronger nations must assist weaker ones, weaker nations must use the opportunities offered. Foreign debts affect these efforts. The principle that debts should be paid remains, but should not be asked for at the cost of the hunger and at the price of unbearable sacrifice of the people. There is the need to lighten, defer, or even cancel the debts, to let people subsist and progress. In advanced economics, quality is more important than quantity — the quality of the goods to be produced and consumed, the quality of the services to be enjoyed, the quality of the environment and of life in general. Hence the phenomenon of consumerism arises. Appealing to human instinct only may create lifestyles and consumer attitudes that are damaging to spiritual and physical health. The educational and cultural formation of consumers and producers and of the mass media are urgently needed, as well as the intervention of public authority. An example of false consumption is drug abuse. This implies a serious malfunction in the social system, a destructive â€Å"reading† of human needs, and the idle filling of a spiritual void. Same is true with that of pornography and other exploitative consumerism. It is not wrong to want to improve our lives; it is wrong to seek a lifestyle which is presumably better when it is directed towards what one â€Å"has,† instead of what one â€Å"is.† Even the decision to invest in one way rather than another is a moral and cultural . Consumerism also raises the ecological issue. Humankind is consuming the resources of the earth and life in an excessive and disordered way, while neglecting the earth’s own needs and God-given purpose. Humanity today must be conscious of its duties and obligations towards future generations. Aside from the concern on the destruction of our natural environment and the threat of extinction of our various animal species, we must also safeguard the moral conditions of our â€Å"human ecology†. We must use earth with respect to the original good purpose of which it was given by God. Urbanization and work can give rise to â€Å"structures of sin†. Courage and patience would be needed to destroy such structures and replace them with more authentic forms of community life. The first and fundamental structure for a â€Å"human ecology† is the family, founded on marriage, in which the mutual gift of self as husband and wife creates an environment in which children can be born and develop their potentialities, become aware of their dignity and prepare to face their unique and individual destiny. Too often life is considered to be a series of sensations rather than as something to be accomplished. The result is a lack of freedom to commit oneself to another person and to bring children into this world. This leads people to consider children as one of the many â€Å"things† which an individual can have or not have as they please. The family is sacred; it is the heart of the culture of life. The Church denounces the limitation, suppression or destruction of the sources life — including abortion, systematic anti-child-bearing campaigns, and chemical warfare. The State is responsible for defending and preserving the common goods such as natural and human environments. Relying on market forces alone will not suffice. Such mechanisms carry the risk of an â€Å"idolatry† of the market which ignores the existence of goods which are not just mere commodities. Marxism blamed capitalist societies for commercializing and alienating the human being. This censure is based on misconception of alienation — the remedy of which is collectivism, but this only further aggravated the situation. Alienation is still a reality in the West, because of consumerism, that does not help one appreciate one’s authentic personhood and because of work, which shows interest only in profit, and none in the workers, considering them to be mere means. The way out of this deadlock is to reconsider the Christian vision of the human person and its â€Å"capacity for transcendence.† A human society is both alienated and alienating if its organization, production, and consumption make transcendence more difficult. A person who is concerned solely with possessing and enjoying and is no longer able to control his instincts and passions cannot be free, Obedience to the truth about God and humankind is the first condition of freedom. After the failure of Communism, should capitalism be the goal for Eastern Europe and the Third World? The answer is complex. If â€Å"capitalism† meant a market or free economy that recognizes the role of business, the market, private property, the resulting responsibility for the means of production, as well as free human creativity — then the answer is â€Å"yes.† If it meant a system in which economic, religious, and ethical freedom are denied, then the answer is â€Å"no.† Marxism failed, but marginalization and exploitation remain. The collapse of communism is not enough to change these conditions. A radically capitalist system might not even try to solve them. The Church has no models to offer as effective models only develop out of concrete situations. Instead, the Church offers its social teaching as an indispensable and ideal orientation. It insists on the right of workers to be respected and to be involved in the life of industrial enterprises so that, in a certain sense, they â€Å"work for themselves.† The relationship between private property and the universal destination of material wealth has to be reestablished. By means of his work a person commits himself, not only for his own sake but also for others and with others — their families, communities, nations, and, ultimately for all humanity. They collaborate with suppliers and customers in a continuously expanding chain of solidarity. Ownership is just if it serves a useful work; it is unjust when it is used to hinder others, or to break the solidarity among workers to gain profit. The obligation to earn one’s bread presumes the right to do so. A society that denies this right cannot be justified, nor can it attain social peace. Chapter V – State and Culture Pope Leo XIII speaks of organizing a society whereby there is a balance of these three powers- legislative, executive, and judicial. Marxist-Leninism contradicted this by saying that people who have more knowledge than others should rule others in an absolute way. Totalitarianism rejected the authority of the Church and attempts to destroy her. By defending its own freedom, the Church also defended the human person. The Church values democracy and cannot encourage the formation of narrow ruling groups that would use the power of the State for their own intentions. Authentic democracy requires a State ruled by law, true education and formation, participation and shared responsibility. Democracy does not mean that there is no ultimate truth. The Church is aware of the danger of fanaticism and fundamentalism. Christian truth is not an ideology; it knows that human life is realized in history, and it always respects human freedom. Freedom attains its full development only by accepting the truth. The democratic ideal prevails today, so does the attention to human rights. That is why, we must stress the importance of these rights: the right to life, that of a child to develop in the mother’s womb from the moment of conception, to live in a united family, to education, to work and support oneself and one’s dependents, to establish a family freely, to have and to rear children, to live in the truth of one’s faith. Not all these rights are being respected though, even in countries practicing democracy. Sometimes certain demands are not met for narrow opportunistic, electoral, or financial reasons. This leads to distrust and apathy and inability to see any issue within the framework of a coherent vision of the common good. Market economy cannot be run in an institutional, juridical, or political vacuum: the State has its role to play, guaranteeing personal freedom, a stable currency, and efficient public services. Lack of stability, corruption, improper ways of growing rich, and speculation hinder development and social order. The State has to intervene when monopolies hinder development; it can substitute its own services when certain sectors of business are too weak to render the services needed for the common good. Those interventions should only be brief so as to avoid removing from society and business tasks that belong to them. The â€Å"principle of subsidiarity† must be respected: â€Å"A community of a higher order should not interfere with the life of a community of a lower order, taking over its functions.† In case of need it should, rather, support the smaller community and help to coordinate its activity with activities in the rest of society for the sake of the common good. Not doing this leads to a loss of human energy, an increase of bureaucratic agencies, and an increase in costs. The Church has always been present and active among the needy, offering them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance. To overcome today’s individualistic mentality, a concrete commitment to solidarity and charity is necessary and this should begin in the family. The State should create social policies with family as their main focus — to assist the family with adequate resources for bringing up their children and looking after the elderly, thus strengthening the relations between generations. The culture of a nation is born, generation after generation, from the open search from truth. The heritage of values have always been challenged by the young — not in order to destroy or reject it, but to make it more real, relevant, and personal. When a culture becomes inward-looking, disregarding the truth about man, it is heading for its end. The first and foremost task for the adequate formation of a culture happens within a person’s heart. Building one’s own future depends on the understanding a person has of himself and of his own destiny. The Church contributes at this level to true culture, promoting peace, preaching how creation is placed in human hands to make it fruitful and more perfect, preaching how the Son of God saved and united us, making us responsible for all of mankind. Pope Benedict XV and his successors recognize the negative impact of war on people’s lives and repeated the cry: â€Å"War, never again!†. Just as personal revenge has given way to the rule of law within states, so has the time come for a similar step to be taken at an international level, not forgetting that at the root of war and conflict there are usually serious grievances. Another name for peace is development. Together we are responsible for avoiding war; together we are responsible for promoting development. It should be possible to organize at an international level the kind of solid economy that is possible in an individual society. The poor-whether individuals or nations- need to be provided realistic opportunities. This calls for a concerted worldwide effort to promote development which may mean important changes in established lifestyles, limiting waste of environmental and human resources. It also means utilizing the new and spiritual responses of peoples who today are at the margin of the international community, thus enriching the family of nations. Chapter VI – The Human Being Is the Way of the Church The Church is not interested in imposing her own vision. Her sole purpose has been care and responsibility for the human person who has been entrusted to her by Christ. The human sciences and philosophy are helpful in explaining how this concrete person is involved in a complex network of relationships within modern times. Faith reveals our real identity. That is why the Church concerns itself with the rights of the individual, the working class, the family and education, the duties of the State, the ordering of national and international society, economic life, culture, war and peace, and respect for human life from conception till death. The Church receives â€Å"the meaning of the person† from Divine Revelation. The theological dimension is needed both for interpreting and solving present-day problems in human society. This is in contrast with both the â€Å"atheistic† solution, which deprives humankind of one of its basic dimensions and to permissive and consumerist solutions. In the Church’s viewpoint, the social message of the Gospel must not be treated as a â€Å"theory† but rather a basis for action. Through time, this message has gained more credibility because of its logic and consistency. Love for others, and especially for the poor, is made concrete by promoting justice. It is not a matter of giving from one’s own surplus, but of helping the entire people. This requires a change of lifestyle, a reorientation of ourselves and our organizations toward the whole of the human family. Today we are facing â€Å"globalization† of the economy which can create unusual opportunities for greater prosperity. It asks for effective international agencies to coordinate the powerful nations and take into account the weaker ones- which even the most powerful state on earth would not be able to do on its own. The gift of grace is needed, a newness that is experience by following Jesus. Faith not only helps people to find solutions; it makes even situations of suffering humanly bearable, so that in these situations people will not become lost or forget their dignity and vocation. The Church’s social teaching should begin a practical and scientific dialogue at the crossroads where it meets the world as it is. Solving serious national and international problems in the world calls for specific ethical and religious values. This encyclical, while looking at the past, is directed towards the future. The intention is to prepare us for that moment, with God’s help. II. What does the Pope’s message mean to me By looking back at history, we can derive lots of valuable lessons and learn from our own mistakes as well as from the mistakes of others. In this new encyclical, the Holy Father provides us with reasons to hope in a modern society which would obey the Church’ s social teachings. The Pope also gives us new reasons and motivation to further evangelize the world. In Centesimus Annus, two classes of society have been identified — one of which exercises total economic freedom by appropriate laws, and the other makes use of an organized and violent form of political and social structure. Pope Leo XIII criticizes â€Å"socialism† and â€Å"liberalism.† Against socialism, he reaffirms the right to private property. As for liberalism, he states that the state should neither favor the rich nor neglect the poor. The defenseless and the poor have a claim to special consideration. The State should exercise a â€Å"preferential option for the poor†. I think the best way would be something in between socialism and liberalism. This refers to exercising political intervention in market structures. The framework is such that in a free-market economic system, competition is allowed, but state intervention should come should the control of the market be deemed necessary for the benefit of the common good, i.e. provide the greatest utility for all. I agree with Pope John Paul II that the new source of economic wealth is no longer â€Å"land† nor â€Å"capital†. It is a combination of new skills and talents. These skills include the knowledge of new technologies, entrepreneurship, foreseeing and meeting others’ needs, organizing, planning, and management. Such talents need be polished through discipline, creativity, initiative, and courage. With regards to Human Work, it can only be understood from a â€Å"personalist† point of view — through the exercise of man’s free will and intellect. This brings dignity to work. Pope Leo XIII writes about the condition of workers: dignity of work, dignity of workers, right to private property, right to form private associations, limit on working hours, right to legitimate rest, right of children and women to fair treatment based on their capabilities, right to a just wage, distributive justice, and the right to fulfill religious duties freely It is true that man’s rights come from his dignity as a person, and not from the work he performs. Work belongs to the vocation of every person by which one can realize oneself. It doesn’t matter what type of work we perform as long as we do them with pride and conviction. On Family, I agree that it is the heart of the culture of life. The family is the real sanctuary of life. It is the fundamental structure for â€Å"human ecology†. It is from our family that we first learned of ideas about truth and goodness, what it means to love and be loved, and what it means to be a person. On Solidarity, it is a moral expression of our interdependence. It reminds us that we are one family regardless of race, nationality, and economic power. Pope Leo XIII also emphasized the value of quality of quantity. I think this argument is valid. It is of no use for a person to acquire so many goods if he cannot enjoy them for long because of their poor quality. It is of no meaning for a person to live for a very long time if his life is of no quality – he doesn’t use it to his fullest to enhance his personal growth and the growth of his neighbors. Indeed, this encyclical has shared to us so many insights which are worth reflecting and applying to our daily lives. We must make the most of the teachings which our Church leaders has diligently compiled through time. How to cite Critique of Centesimus Annus, Papers